Contemporary Fatwas

Is it permissible to acquire three-dimensional toys for children, such as those shaped like animals and other creatures?

Children’s toys are permissible, provided they are treated with the casual disregard appropriate for playthings—meaning they should be stored in inconspicuous places, such as under beds, rather than being displayed prominently or honored and preserved with reverence. Such treatment would be inappropriate. However, what is prohibited are three-dimensional statues placed for decoration that depict living creatures, such as humans, animals, or birds. It is religiously forbidden to keep such statues in homes because they prevent angels from entering the house.

It has been authentically narrated from the Prophet (peace and blessings be upon him) that he said, “Angels do not enter a house in which there are images.” Therefore, one must fear God and avoid such trivialities. Any place from which angels are excluded is deprived of goodness and blessings.

Celebrating Birthdays

What is the ruling on celebrating birthdays, and should invitations to such events be accepted?

Celebrating birthdays (Mawlid) is an invented innovation (bid’ah) with no basis in Islamic law. It is not permissible to endorse invitations to such gatherings, as doing so encourages an abhorrent innovation.

Clapping

Is it permissible for men to clap during occasions and celebrations?

Clapping is an act of the pre-Islamic era of ignorance (Jahiliyyah). At the very least, it is disliked (makruh). Allah, the Exalted, described the prayers of the disbelievers of Mecca by saying, “And their prayer at the House was not but whistling and hand-clapping” (Quran 8:35). Scholars explain that “whistling” refers to whistling sounds, and “hand-clapping” refers to clapping. The Sunnah for a believer who sees or hears something pleasing is to say, “Glory be to God” (Subhanallah) or “God is the Greatest” (Allahu Akbar).

Slaughtering Camels

Does slaughtering camels on occasions constitute a challenge to faith?

If the camel is slaughtered for the sake of a guest and to feed people, there is no harm in this; it is a permissible act. However, if it is slaughtered upon meeting kings or teachers to honor them, this constitutes shirk (associating partners with God), as it involves sacrificing for someone other than God. This falls under the general meaning of Allah’s statement, “And whatever was slaughtered for other than God” (Quran 2:173). Similarly, slaughtering camels at graves is an act of the pre-Islamic era and is an abhorrent practice that is not permissible, as the Messenger of God (peace and blessings be upon him) said, “There is no [ritual slaughter] in Islam.”

The Basis for Purity

What is the fundamental basis for purity from ritual impurity (hadath) and physical filth (khabath)?

The primary basis for purity from ritual impurity (hadath) is water. There is no purification except through water, whether the water is pure or has changed in color, taste, or smell due to a pure substance. The stronger scholarly opinion holds that if water changes due to a pure substance but retains its name as “water,” its purifying quality is not removed; it remains inherently pure and purifying for others. If water is unavailable or its use is feared to cause harm, one should resort to dry ablution (tayammum) by striking the earth with the palms, then wiping the face with them, and wiping the hands with each other. This pertains to purification from ritual impurity.

As for purification from physical filth (khabath), any agent that removes the filth—whether water, gasoline, or other substances—achieves purification. This is because the purpose of removing physical filth is to eliminate the impure substance itself by any means. If the impure substance is completely removed by water, gasoline, or other liquids or solids, this constitutes purification. However, in the case of a dog’s impurity, seven washes are required, one of which must include soil. This clarifies the difference between the means of purification in the case of physical filth and that of ritual impurity.